Comparative Theology, Islam, and Society
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Edited by:
Idris Nassery
The series Comparative Theology, Islam and Society (CTIS) presents innovative perspectives on Islamic theology. It offers genuinely Islamic theological approaches to comparative theology and to the cultural and legal disciplines.
CTIS does not just view itself as a forum for discussions of Islamic theology but also aims to build a bridge to other theological traditions, as well as to the cultural and legal disciplines. This allows the series to make an important contribution to the ongoing development of Islamic theology and comparative theology as a whole.
Advisory Board:
Kecia Ali (Boston)
Elisa Klapheck (Paderborn)
Britta Konz (Mainz)
Frederek Musall (Würzburg)
Martin Nguyen (Fairfield)
Joshua Ralston (Edinburgh)
Jerusha Tanner Rhodes (New York)
Klaus von Stosch (Bonn)
Pim Valkenberg (Washington)
David Vishanoff (Oklahoma)
Topics
This volume addresses how Islamic tradition and the heterogeneous life worlds of Muslim pupils enter into dialogue in Islamic religious education. The focus is on the significance of tradition as educational content and its role in the shaping of present and future. Current research perspectives expand the discourse on qualified religious educational offers.
Over the last decades, Comparative Theology has established itself in varying methodological ways while considering the reality and plurality of religions. Although Comparative Theology can be a confessional or a non-confessional endeavor, most protagonists and theorists have been Western Christians. This could lead to the conclusion that Comparative Theology is in fact a Christian undertaking and implicitly or explicitly bound to conceptions like Christology. Furthermore, it could be argued that there is a certain asymmetry of power in the discourse between religions when the parameters of Comparative Theology are defined mainly by Christian theologians.
This volume aims to be the first step to programmatically and conceptionally explore the possibility of a genuinely Islamic Comparative Theology in a constructive endeavor. This endeavor should neither be misunderstood as an apologetic questioning of the status quo in Comparative Theology nor as a project that deconstructs Comparative Theology. Rather, by searching for new approaches from the Islamic traditions it opens up ways and forms of learning, hermeneutically complementary with prominent attitudes, methods in Comparative Theology.
